continuance of this Parliament was the chiefe for the further redresse in things and causes of the kingdomes grievances which else we could not but thinke would quickly have returned to the former evils as we know Petition of Right never observed things did formerly notwithstanding the Petition of Right granted by the King and accepted by the people with great joy and thankfulnesse Yet his Majesty through that wicked counsell hath not observed it What assurance or hope can we have of the continuance of any of the rest to enjoy them any longer then this seeing this is all the security we have for them And this which was one of the last enacted is the first assaulted for if the King may or can breake this he may or will deny us all the rest if such a wicked malignant counsell be still suffered Therefore we have good cause to beleeve that that counsell consented The passing of the Bils of publike benefit in this Parliament but a trap to catch the people to make themselves destroy the Parliament and all Lawes together to the passing of such Statutes onely to insinuate into the peoples affections to blind their eyes with a shew of reformation because they well knew that the heavy burdens and intolerable oppressions that lay so newly upon the backe of the Subjects had imbittered their hearts and enraged the spirits of the people which the passing of those Acts they thought would mitigate that by such meanes they might seduce the people and draw them as they have done to joyne with them against the Parliament that so they might make them instruments to undoe themselves and to destroy all other Acts and the whole Lawes for by this way they have taken they may and meane to destroy all as well as this one for all hangs upon this He that sees not or that will not beleeve that this is their purpose is desperately blind and malitiously wilfull Nor doe I charge the King in these things although it be our greatest misery that his Majesty is thus misled to his own Majesties prejudice and his Subjects ruine we know Kings themselves cannot erre but Kings see with other mens Kings see hear speak and act by other men and are often abused in counsels to the prejudice of their people Dan. 6. 4. 14. eyes heare with other mens eares speake with other mens tongues and act by other mens hands All Kings are guided by counsell Nebuchadnezzar was ruled by his counsell and intrapped by their subtilty to signe a Decree against Daniel which he intended not Ahashuerus was perswaded by the counsell of wicked Haman to signe a Decree against the people of the Jewes under a faire pretence as the wicked counsellors to our King have done and beleeved the counsell to be very good there was a shew of profit which Kings love and a shew of conformity and order a thing very good and desired by Esther 3. 8. 9. all good men Now the King Ahashuerus could not imagine that Haman would betray the life of his Queene who had done no harme to any nor of Mordecai who had saved the Kings life King Rehoboam would not give an answer to his peoples petition till he was advised by his counsell and therein he did well But he did not well to reject the counsell of the old grave counsellors 1 King 12. 8. and follow the counsell of young gallants brought up with him in his youth Now we may thinke it was his affection to the persons of the Flatering counsell seeke their owne advantage not the Kings good men that caused him to harken to their counsell and it is flattery in such men to give such counsell as they know will best please Kings because they seeke honour to themselves not good to the King or revenge upon them they hate though the hazzard the Kings prejudice When Ahab had but a desire to Naboths Vineyard and was denied Jezabel thought that desire warrant enough for her to use the Kings name and his Seale too and to send to all the Elders Nobles and Citizens in the City of Naboth and they all as ready to obey whatsoever was the desire and command 1 King 21. 8. of a Queene because she as the counsellers that rule our Soveraigne puts a very faire pretence upon her bloudy designe as different from her intentions as God is from the Devill the commands a religious fast to be proclaimed and the man that she meant to destroy she pretends to honour Set Naboth saith Verse 〈◊〉 she on high above all the people and that all may passe under pretence of justice and Law Naboth must be accused before all the people and his accusations Verse 13. testified upon oath and he must be accused of no small crime no lesse then treason not onely against the King but blasphemy against God Naboth See Verse 1â— did blaspheme God and the King Gods name is ordinary abused in such bloudy treacherous designes that the shew of holinesse may cover the bloudy designes and all the multitude are ready and forward not onely to Verse 11. beleeve but to act such wicked commands Thus we see Kings have beene misled and wicked things have beene committed under a shew of good and pretence of Religion God hath in great mercy discovered letters written to the great City of Letter Commission sent to London to act bloudy slaughters London the City of our Naboths and Commissions under the great and Royal Seale to effect as bloudy and cruell designes as that of the Counsellours of Nebuchadnezzar against Daniel or that of Haman against Mordecai or of Jezabel against Naboth not onely to have destroyed one Daniel one Mordecai one Naboth but many yea all our Daniels all our Mordecai's all our Naboths and grave faithfull Counsellours of the kingdome and under the notion of defence of the Protestant Religion the Priviledges of Parliament and the knowne Lawes of the kingdome none of which are in the least manner opposed but by them that protest to doe all these bloudy and barbarous cruelties under pretence of defending them I know not what Princes Counsellours or Captaines have consulted to plot this wicked designe what Hamans what Jezabels But I know God hath discovered it and I dare pronounce from the mouth of God who ever they be they shall not prosper Plotters of â—â—caâ—herous bloudy designs shall not prosper whether they have prevailed with the King to consent to it or whether they have done it without his consent as they have done and daily doe what his Majesty never heard of they have more eye upon his Majesty then his Majesty hath upon his Seale or what passeth under it in his name especially in this time of warre wherein all things are common and men cannot keepe their owne wives from the violent lust and rage of bloudy Cavaliers It is not long since God by his wonderfull providence discovered a dangerous
GREAT BRITAINS MISERY WITH The Causes and Cure DESCRIBED First as it is from the Justice of God the Authour who is now in controversie with the Inhabitants of the Land for Sin Especially for Eight capitall Crimes all which are aggravated by sundry Circumstances Secondly the Injustice and Malice of the Instruments of this Misery Satan and his Agents Their main aime and particular ends moving them thereunto Vindicating Plainly and Fully By way of Answer to severall Objections The Lawfulnesse and Necessity of Raising Arms by the Parliament and Kingdom For the Defence of the King Kingdom Religion Laws and Known Rights of the Subject Against that Viperous generation of Papists Atheists Delinquents and Licentious men who have at once invaded all Showing The means how to appease Gods flaming wrath and suppresse these insolent disturbers of Britains Peace and destroyers of three late flourishing Kingdoms Also motives to use the Means and Incouragement to beleeve confidently and hope patiently for a seasonable deliverance from our present calamities with severall Reasons or Grounds of assured successe and glorious Sun-shine of Peace and Truth Isa 63. 17. O Lord why hast thou made us to erre from thy wayes and hardned our hearts c. Ier. 30. 17. I will restore health unto thee I will heal thy wounds saith the Lord c. Pro. 25 5. Take away the wicked from before the King and his throne shall be established c By G. S. Gent. Imprimatur Ja. Cranford LONDON Printed for Laurence Chapman and are to be sold at his Shop in Holborn at Chancery Lane end 1643. hands of the builders Thus it is now in the building of Gods Temple Reformation of Religion and of Laws For my self I freely offer my self a labourer to help forward the building willing to bear some burden to the work my will is good my ability is small but I know God will accept a willing minde and expects no more in performance then he hath given strength If with an honest heart I bring but an handfull of Goats hair to the building of Gods Talernacle or with the poor widow cast in my mite into Gods Treasury it shall be accepted with God Upon which assurance I have brought some rough materials not fit to face the Work as those Pieces wrought by men of art and skill but may serve to strengthen the fabrick in some places where they best fit My end is Gods glory my endeavour to satisfie thee if it be possible to undeceive the ignorant who are seduced and to establish the doubtfull that every one to his power may help forward Gods work and cure their own misery Thy misery thou feelest if thou have either estate or sence The Causes are laid down in the following Discourse and that truely without envy or flattery as also the Cure is prescribed which if thou read and read all thy little labour in reading shall sufficiently satisfie my much more labour in writing for it is done for thee It is my Duty to admonish my Brother and will be my Brothers greater Iev 19. 17. Jam. 5. 20. Misery if he refuse admonition My warrant is from Gods Word and Gods Word is also thy precept to hear and avoid sin It is true and I confesse it I am one of the weakest and most unworthy of all Gods Labourers but I am bound to do what I am able Now God requires it of all who expect any inheritance with Gods people My resolution is like that of Esther in the like case If I perish I perish I speak but truth and that for God the King Est 4. 16. his kingdoms and posterities and for the persecuted people and church of God which I am sure is no Treason but Dutie I do it with upright Conscience to God and Loyaltie to the King and if I perish in Gods Work I shall be freed from perishing I passe not for the judgement of mans Day God is the righteous Judge of me and of him who judgeth me If thou accept my endeavour and through Gods blessing it be any advantage to thee lend us thy Prayers who shall ever pray for thee and give the glory to God Thine G. S. Great Britains Misery WITH The Causes and Cure IF it be misery to lie under the afflicting hand of the Almighty God when his Wrath is kindled against a people to consume and to destroy Then is Great Britain miserable now lying under that revenging hand miserably afflicted by a seditious cruell and unnaturall War under which the whole land bleedeth and the inhabitants are daily cut off and consumed Which misery although all men see and feel yet few of all are truely sensible of their misery and that is the greatest of miseries It is true the inhabitants of England and Ireland see the bloody distractions of the Kingdoms and seel the Pâ—sse of their Estates Liberty and Trading Their persons injured their moneys exhausted houses Plundered Towns Corn and Barns burnt Their goods and Cattell taken from them by violence Their friends kinred neighbours and servants slain by the sword c. But this is not all The misery of Great Britain is more as will clearly appear when we consider the causes of it the ends aimed at and neglect of the remedy to cure it He that knows not his Disease seeks not for Cure And Diseases are best known by their Causes being knowne and removed the Cure is not difficult The efficient and first cause of all misery is God And the want of serious God onely is the cause of all misery and due confideration of this That Gods hand is in every affliction augments the Misery and hinders the Cure This very thing is complained of by the Prophet The people saith he turneth not to him that smiteth them nor do they seek the Isa 9 13. Lord of bests But such stupidity hath possessed the most of the inhabitants of Great Britain in this their miserable calamity that although they feel the stroke they consider not whence it cometh nor why it is either as it is from God or as it is from men We see the rod that 〈…〉 not the hand that holds it we 〈◊〉 aâ— the smaâ—â— as a 〈…〉 and like Câ—iâ— complain of the punishment But we seek not God â—hat us We complain of secondary causes and cry out of other mens faults but no man saith of himself What have I done Jer. 8. 6. Some complain of the diversity of opinions in matters of Religion the many Sects and Schisines not suppressed but rather allowed to the great disturbance of the nation overthrow of Order and Government and cause of all these evils and distractions in the Kingdoms Some condâ—mn the city of London and say The tumultuous multitudes that daily flockt to Westminster with importunate requests were the cause of all they made the King leave London and flee to York and to get first a guard for the safety of his person aâ—tâ—r an army to defend
â—sa 55. 1. 314 of Judas so we may say of them they take counsell with us they eat and drink a our table c. and we have trusted them with our neerest secrets it is with us as once with Jerusalem among all her lovers there was none tocomfort her all dealt treacherously with her And as our Saviour himselfe foretold that a mans foes should be of his own houshold meaning as I conceive Lam 1. 2 Mica 7 6 Mâ—â—â— 11. 30 those that professe to be his Desciples as well as of a domestick Family such as take upon them to preach Christ that they shall be his greatest enemies as we have seen and find at this day in Bishops Deans and the multitude of corrupt Clergy and Minster-mungers haters of hollinesse hellish Sophisters pretend to preach Christ while they by all their power set up Anti-Christ the Apostle hath long before told us that in these last times it should be so that some should depart from the Faith and give heed to the Doctrine of Devills Be lovers of themselves covetuous boasters proud blasphemers without naturall affection despisers of them that are good having a Forme of 2 Tim. 2. 3 5. 4. c. godlinesse but denying the power thereof And thus of the matter and forme of Great Britains misery The finall cause of it is two fold First as it is from God the Author secondly The finall cause of great Brittains misery is two-fold first from God as it is from men the instruments As it is from God it is also twofold for the good of his children and to destroy his enemies All the afflictions calamities and miseries that God brings upon the godly are for their good All things work together for good to them that love God our light affliction which is but for a moment worketh for us a far more exceeding and Rom 8. 29. eternall weight of glory First by afflictions God makes them examine themselves 1. Cor. 4. 17. for sin thus David did thus the Church did search and try and turn 1. Sam. 22. 1. Lam 3. 40. to the Lord affliction prepares the heart for grace and advanceth to glory Secondly it weaneth them from the world makes them contemne the vanities of the world which before they liked David saith it was good for him Psal â—19 Verse 67. 71. that he is afflicted before I was afflicted I went astray 3. By it God tryeth their â—aith and patience as he did Job every grace is exercised which else lies dead in Iob 2. 6. Heb 11. 17. Iob. 34. 63 them not known to themselves nor to others 4ly By it God corrects them for sins past and brings them unto better obedience that they may live after the will of God not after their own lusts In a word God afflicts the godly 1. Cor. 11. 32. 1. Pet. â— 7. 1. Pâ—t 4 2. for their Reformation they are purged by it from their sins as gold is purified in the Furnance of Fire when thy judgements are in the earth the Inhabitants of the world will learne righteousnesse The afflictions of the godly are Esay 48. 10. Pâ—â—â— 12. 6. Pro 17. 3. Esâ—y â—â— â— not punishments they are but shews of punishment shewing onely what they deserve not inflicted as they deserve their present affliction is their hell and it lasts at the longest but for terme of life afterward cometh joy and everlasting happinesse as the Apostle teacheth Henceforth is layed up a Crown God afflicts his children in love shewing what they deserve not afflicting them as thâ—y deserve 1. Tun. 4. 8. of Righteousnesse which the Lord the righteous Judge shall give unto all them that love his appearing Now for the ungodly and wicked it is not so with them for all afflictions to them are reall punishments and as Mr. Calvin observes are but the earnest of Gods wrath and beginnings of their everlasting misery hasten their ruine and destruction wicked men in all their afflictions either run farther from God or seek to unlawfull means for help as Saul did or seek unto God Gods afflicts wicked men in anger 1. Sam. 28. 7. 1. King 21. 27. Hosea 7 14. Esay 1. 5 Deut. 6. 15. Dâ—ut 28. 65. 2. Sam. 17. 23. Math 27. 3. Exod 14. 7. with fained affections and with hypocriticall hearts as Ahab did but they forsake not â—heir sin they howle upon their beds but in hypocrisie while the judegement is upon them for they still rebell against God the Lord complaineth of them thus Why will ye be striken any more ye will revoult more and more And so they hasten destruction till Gods anger be kindled and he destroy them from the face of the earth yea themselves in their afflictions to ease their bodies send their soules by their own impatient hands presently to hell as Ahitophell and Judas and Pharoh who were more hardened by afflictions and grew more enraged against God and Gods people and so hastned their owne ruine Secondly the finall cause as it is from the Devill and his Iesuiticall Faction The finall cause of Brittains misery as it is from the Devil men Iob 1. 11. Luke 22. 31. Pet. 5. 8. Iob. 2. 2. the instruments it is nothing but the utter subversion of our holy Religion and replantation of Popery the overthrow of Laws and Liberties and introducing an Arbitrary Government for Satan and wicked men hate the godly and seek by all means to destroy them As for Satan he compasseth the earth and walketh continually too and fro in it turning every stone to worke molestation and mischief to the faithfull And for wicked men though their chief Ayme be that which I have spoken yet they have also other particular ends of their own especially in this present destroying and seditious war and their ends are divers according to the divers affections and inclinations But all in general dis-affect holinesse naturally and therefore all take part against Wicked men hate holinesse and holy men religion and laws and desire their destruction that maintaine or practise either and associate themselves with those that seek to overthrow them this is the first end and onely moving cause in Jesuits Papists Bishops and others Popishly affected of this war and misery Observe first how they used all hellish policy for divers yeers before this Parliament began to keep off all Parliaments Contempt of Parliaments and to bring them out of use that so the laws might dye by a poysoning death and by degrees perish And that our Religion might not out-live our Laws which indeed it cannot probably they had a poyson to destroy it secretly and hypocritically under a fair pretence of Gods honor to setle Conformity Iohn 19. 7. and Order in the Church and by their policy and power corrupted the Courts of Iudicature Then by their own law among themselves punished Fined Imprisoned and Banished all true sound Protestants zealous for God
owne cause and his servants working his worke and in his owne time will make their worke prosperous in their hands as he did to Nehemiah Nehe. 6. 15. 16. Thirdly God hath afflicted Britaine for these sinnes and a multitude of other transgressions and doth still continue to afflict us for our impenitencie but it is observable that he whips us because he would convert us and yet he preserves us from destruction because he would not totally destroy us therefore hath wonderfully discovered the Plots of the enemie and blasted their bloody designes when they had prepared them as they thought ready to destroy us former mercies are engagements of future deliverance hence I conclude from the confidence of Manoahs wife when an Angell had told her she should beare a 1 Sam. 17. 37. sonne that should begin to deliver Israel her husband seeing the Angell assend Iudg. 13. 22 23 up in the flame sayd we shall surely dye because we have scene God if saith she the Lord were pleased to kill us he would not have shewed us these things Fourthly I finde by all Stories Divine and Humane that ever I read that before God destroyed a people or Kingdome he hath taken away his Prophets Iudges and righteous men or they have beene rarely found or else he hath taken Esay 57. 1. Exod. 32. 10. Ier. 7. 16. Ier. 14 11. off their affections and spirits from prayer for that people or Kingdome I confesse this hath in part beene made good to England some have beene over awed their mouthes stopped some banished others destroyed and many forced to flie to other Countries for shelter Yea the two Fountaines of Religion and holinesse as well as the Courts of justice were exceedingly corrupted all which presaged a storme comming and now it is come But consider Gods Isay 1. 26. Ministers are restored increased and many returned from their Exile righteous Iudges are set up and good men put in Authority The affections of the godly and that of many thousands are moved with zeale to God exceedingly and their hearts stirred up to earnest constant prayer and unwearied labours have seene some gracious returnes of their prayers and fruit of their labours and waite Mica 7. 9. by faith with patience till the Lord plead their cause and execute Iudgement for them Besides notwithstanding the corruption of the fountain God hath from thence produced pure streames planted fruitefull vines in his Orchard When were more young able godly Ministers in England then now When were men stirred up with zeale for God to lift up their voyces like Trumpets to tell Israel Esay 58. 1. Act. 4. 36. 1 Thes 5 14. Psal 147. 1. Esay 8. 11. c. Esay 10. 14. vers 15. 16. her transgressions and Iudah of her sinnes When were more sonnes of consolation to comfort the feeble minded But if God graft new siens and plant young Vines in his Vineyard he is not about to destroy it but rather to gather his own together that he may destroy the wicked by themselves Fifthly no story of any age or people can give a president that ever God destroyed an humbled praying people notwithstanding the irreligiousnesse of a multitude of godlesse men amongst which they live whom God can cut off Mat. 13. 30. some other way or reserve to greater wrath but if a considerable number of repenting reformers have beene found God hath for their sakes spared such a people or Nation therefore this Church and Nation Onely we must consider Tim 2. 19. God lookes for a greater number in Great Britaine than in any other Nation or Kingdome God would have spared Sodom for ten righteous sake yet seven Luk. 12. 48. Gen. 18. 32. 1 King 19. 18. thousand in Israel was too few although God tooke notice of them all and surely twice seven thousand cannot save England but if those in England who have given their Names to Christ be found to be truely repenting praying and reforming their evill wayes with resolution to perseveere undoubtedly England 2 Chro. 7. 14. Iohn 17. 19. shall be saved for their sakes The example of Judea and Jerusalem in the time of Josiah nor the present condition of Germany are no objections of validity against this truth except we resolve to cherish our base lusts seeke our private ends love our selves so as to neglect God and the meanes he hath in mercy freely 1 Chron. 28. 9. ult given us to save us this is to forsake God and then God will forsake us and cast us off for ever and it shall be said of England as once of Babel we would have Jer. 51. 9. healed Babel and she would not be healed c. 6ly Although for these sins now raigning in this Kingdome namely Idolatry prophanation of the Sabboth oppression c. God hath destroyed whole Kingdomes layd them mast and given up his owne people with the wicked into his Ier. 24. 5. enemies hands Yet you must consider it was when generally or wholly the people were willing to yeeld to such sinnes as it was before and instantly after Iosiahs time Besides when those men so given into captivitie have beene sold Dan 6. 6. verse 23. 24. Esth 8. 7. Neh. 4. 8. c. Nehe. 6. 15. 16 1 King 18. 24. to destruction and appointed to slaughter by their enemies maliciously to destroy the Church of God God hath for his owne Names sake given them a glorious deliverance much more will he deliver at this time being now invocated on both sides and called to be Iudge of the truth as in the time of Eliah Yet I say not but England is punished for these sinnes and may be brought very low and into great straights because of unbeleefe lukewarmenesse and impenitencie before she see a full deliverance which if it be so the fault is our owne Hos 13. 9. Seventhly it hath beene usuall with God when admonitions have beene rejected and easier chastisements slighted to lay great and heavie Iudgements upon Deut. 28. 29. his owne people and of long continuance and in these Iudgements to take away many of his children till his people returne and earnestly seeke God and till Hos 5. 15. Ezek. 5. 13. the time of his indignation be accomplished great sinnes and long continued in bring great and long Iudgements except there be proportionable humiliation to prevent it but glorious deliverance to Gods people will come and wonderfull Deut 7. 23. destruction to their enemies will be seene to all the world and assuredly deliverance will come to Britaine if we waite by faith and patience with diligent use of the meanes without murmuring at the miscarriages and accidents in things failing of men or Armies confided in or be discouraged at the seeming unprosperous successe of our Armies or the successefull enterprises Psal 73. 18. Psal 76. 10. of the enemie in all which God hath a secret way of providence and will make to the manifestation of his glory Nor let any man thinke that he shall be delivered by another mans faith and repentance or escape by other mens cost and industry for although enlargement come and the Kingdome be delivered yet Esth 4. 14. the unbeleeving and mammonist may be cut off before or after Consider what became of that great Lord on whose hand King Iehoram leaned because he beleeved not the Word of God Besides at the great day of account Christ may say to such â— King 7. 17. I know you not depart c. You that were not with me were against me Therefore let every one conscionably doe his owne part and duty and then depend Mat. 25. 40. 41 Mat 12. 30. upon God for a glorious and comfortable deliverance which God grant for his Names sake But there are foure evills that exceedingly hinder the worke of Britaines deliverance which must be removed Two concerne private men two concerne the Publicke Magistrate the evills in private men are first neglect of selfe-examination every ones not judging and condemning his owne sinne Secondly our forwardnesse and rashnesse to censure and condemne the faults miscarriages or neglects of others Parliament Armies Commanders c. whom we are bound to pray for as they are the Instruments of God for our good The evills in the publicke Magistrate are first not clensing Gods Armies of knowne Achans who seeke the wedge of Gold and the Babilonish Garment these Iosh 7. 11. 12. hinder God from going out with our Armies cause the mouthes of ill affected men to be opened against our just cause and discourage many well affected people and is an occasion Why our Armies turne the backe upon the enemie secondly the nourishing of flattering Zibas and traiterous Iudasis who take pay of our money are maintained in excesse and riot at our costs while the common Souldiers want necessaries yet like Iudas betray our cause and sell us for gaine Let us pray and our Parliament and Generalls endeavour to have these evills removed And God will be seene to goe out with our Armies and will undoubtedly worke our worke for us save our King and destroy his and our enemies Let all Glory be given to God FINIS
slaughter or banishment not onely for their Idolatry but for their bloodie Treason But contrary we have cherished them made Leagues and Matches with them and mixed more of their Idolatry with the pure worship of God then ever before to the dishonour of God therefore they dishonour and ruine us When Ahab spared a people appointed to slaughter God told him His life and the lives of his people should go for theirs and it was so And is in part already made good upon us and is but the same that is threatned That if the people make graven Images and do evil in Gods sight he would soatter them among Dâ—â—â— 6. 25 2â— the â—â—â—ions When Israel served other gods of the nations God made the people of the nations rule over them Secondly for prophaning the Lords Day God hath shewed his displeasure Prophaning the Lords day continually by many particular Judgements as some writers observe the fall upon the Beargarden on that day is remarkable January 13. 1683. where See Stubb in Annatomy of abuse were slain and hurt many prophane Sporters Wee have had many warning Pieces of Gods displeasure now we have Volies of Musket and murdering Canon the execution of Gods wrath As we have sliâ—hted holy Ministers so are they justly driven from us into corners we have gadded from place to place after vaine sports and recreations on that day to Court Maskes and Playes all inventions either of profits or pleasure to Gods dishonor in prophaning the day of holy rest therefore it is just that the Land be layd wast left without men or cattle to till it That whiles it keepes such unhappy rest the people are driven to as unhappy wandring and heare no word behind them to tell them the Esay 30. 21. way That blessed day of Peace is become a bloudy day of Battle and Slaughter our Churches for holy Assemblies are become either recectacles of wicked seditious men or prisons of durance and misery to the godly and most justly for the irreverent contempt of the use of Churches by erronious Anabaptists suffered amongst us who esteem Churches no more necessary for prayer Vid. D. Wilâ—â—â— in Levit. 26 Conf. 3. then a Hogsty and say Christ may be better worshiped in Woods then in Churches Thus as we have all wandred from duty by disorder and sin God will drive us into order by punishments As we have erred from the way of mercy God will reduce us by way of Justice as is threatned I will do to them Ezek. 7. 27. after their wayes and according to their desires I will Judge them Pride is justly punished Thirdly for our pride rais'd up to the height of swelling ambition and disdainfull carriage in all apish behaviour imitating all Nations in fashions and sins God is now by the sword justly pulling it us down to the lowest humiliation or misery Gods blessings in plenty and peace made us fatt and wanton and we have like Jesurum kicked against God glorying in our abundance in all profussenesse Deut. 32. 15. and expence upon vanity in Buildings Furniture Ornaments Plate Jewels Apparrell Feastings c. every one above his degree to the dishonour of God Now God by answerable judgements afflicts the Nation and meets with this very sin in every one of us to punish us and spoyle our pride Our eyes see our stately buildings demollished the Monuments of our Ancestours in which we gloryed are spoyled before our faces our Plate Jewells Money costly Furniture and apparrell taken away by force God hath stirr'd malignity from the pride of our spirits to kindle a fire of contention to consume and destroy one another like those bloudy seditious Jewes who would See Josâ—p in war Jews lib. 3. Chap. 14. have killed their Captain because they might not kill one another He that destroyes to day is himselfe destroyed to morrow pride and excesse saith Plato is the destruction of Kingdomes Pride is like a wild man whose hand is against every man and every mans hand against him It is the son of the Gen. 16. 12. Bond-woman envious at his brother and by it we find as juditâ—ous Seneca saith there is but a moment of time between Royalty and Captivity take notice Sencca in Tranq cap. 11 of it for God justly meets with this sin and makes pride the punishment of pride we have by pride fought against God and God by proud men fighteth against us and will assuredly before he sheath his sword destroy our pride or us As God made the rich and the poore of one mould So he is by these judgements bringing them into one condition as is threatned I Will marre the pride of Israel and the great pride of Jerusalem â—â—r 13. 9. Fourthly Oppression we know this sin hath cryed long for judgement the cry hath been loud against this Nation and is now answered As the sinne Oppression justly punish'd hath been generall so the punishment is generall all feel it from the King to the Plough-man Naboths Vineyard hath been taken by force and fraud by the one the covering of the poor by the other and the Law that should relieve the oppressed was tyed up by money Law it selfe was but a Cypher and so nothing if more it was but a figure and so any thing our Judges were made on purpose to do injustly and unmade for doing justice They as all Officers of Judicatory bought their places deer and sold their attendance deerer They bought oppression by grosse sold it out by retail as their brethren the Patentees and so grownd the face of the very poor Now God by his judgements payeth us in our own coyn observe how the monyes received by oppression are spent in oppression and by that which men payed against Law they are oppressed to destroy Law those that gave monies to oppresse are themselves oppressed the Oppressor is oppressed the Spoyler is by spoyling spoyled The just oppressing sword of Gods wrath for unjust oppression is now in the Land and oppresseth all They that made the Law uselesse that they might destroy others have no Law to secure themselves from ruine We must needs acknowledge that the Lord is righteous in all his Wayes and holy in all his workes and I will with confidence beleeve that when God will in pitty sheath his sword that law which wicked men seek to destroy shal by the ministration Psal 145. 17. of Justice cut them off for their oppression and murder God will plead his peoples Cause and will spoyle the soule of the Spoyler And Prov. 22. 23. Ier. 51 48. Esay 14. 2. in the end make his restored people to rule over their Oppressors as hee hath promised Fiftly the Sin of Murder we know is the sin of Brittain The bloud unrevenged Murder is justly punished hath cryed to Heaven a long time and now God sheddeth the Kingdoms bloud by cruell murtherers because by foolish pitty the bloud
is so but it is true and truth must not be concealed Seven sorâ—â— of evill instruments the causers of our present misery in these times 2ly Iesuits 3. Bishops 4. Ambi ious Lords or men ambitious of Lordships 5. flattering Ziba's declining Lords or rising Clergy 6. Athiests men of any religion of no religion 7. Delinquents of all sorts and degrees These are instruments of Satan and principall workers for themselves to accomplish their own ends as we shall shew afterward Their way means to work mischief 2. Thes 2. 10. 11. Now the means by which these instruments do work is by a mistery the mistery of iniquity that is by the subtilty of Antichrist carryed on by the power of Satan with power and wonders under false pretences lying Pollicies and strong delusions so that if it were possible they shall deceive the very elect for so our Saviour Christ saith of them But none are deceived but unbeleevers such Math 24 14. as receive not the love of the truth that they might be saved as the Apostle describes them Now the principall instruments in this worke next to Satan himselfe are the Iesuits and Romish Priests Satan is a lying spirit in the mouth of all 1. Kings 12 6 vers 22. these as he was in the mouth of Ahabs 400. court Prophets to perswade Ahab to go up to Ramah Gilead to Battle These are they that have corrupted the Clergy of England Ireland Scotland and seduced them as the lying Prophet of Bethel did the good Prophet of the Lord to destroy him And these like Locusts 1. King 11. 18 have over spread great Brittain for the space of 18. or 20. yeers in the habit Iesuits have been longplotting working this mischief of Gentlemen wolves in sheeps cloathing some in habit of Schollers their receptacles have been the Papists houses of note in every country and by those Papists they have been brought into acquaintance with the most of the Gentry of the Kingdome and covertly they have cast poyson into their soules still in all that they have done or said they seem to be Protestants but commend the Bishops care in suppressing sects and schismes and factious spirits crying out bitterly against the Purâ—tant and through them glance at the Protestant Religion urging the benefit of outward conformity to the then new Cannons Innovations and Popish superstitions and how easie a thing it were by such meanes to recoâ—cile the Church of Rome to the Protestant Churches And since this Parliament began they have been the poyson of our Gentry by the help of Arminian and Popish Clergy to seduce our Gentry to take armes to destroy themselves Iesuits and Priests have taintedthe gentry partly under pretence of order and partly under pretence of vindicating the Kings Rights which none were about to prejudice and withall affirming what power and assistance the King had so that if they shewed not themselves in this Cause for the King His Majesty would take speciall notice of them as ill-affected towards his welfare By these and the like subtilties they have seduced some well-meaning men These are the Plotters of all this mischiefe the Incensors of His Majesty against his Parliament and people the accusers of good men and abusers of truth have caused them as Zedekiah did Michaiah to be fed with bread of affliction 1. King 22. 24. 26. and water of affliction yea these have breathed vennome into the bosome of our selected Assemblies our supposed just men chosen by their Countries and trusted with our estates and liberties so that some of these are prefidious to God and men and joynt instruments of our misery revolters from law and justice prophound to make slaughter as the Prophet speakes they themselves are the shedders of innocent bloud that they might become Masters of their estates and possessions In a word these seducers dreaming Prophets that speake lyes in prophesie Ier. 23. 32. come in the name of God yet God hath not sent them they prophesie for gain lâ—ke Balam and erre through wine and strong drinke these have seduced Esay 28. 7. all and caused both King and people to erre Through these Pipes the Devill conveyes the poyson of Popery into the souls of men drawing them that are Corrupt Ministers are the Conduit pipo through which the Devil conveys poyson of Error into mens souls 1. Tinâ— 1. 19. 20. unstable to be actors of their own and the Kingdomes ruine some have under pretence of duty to Kings ushered men from their duty to God having put away faith and good conscience like Hymeneus and Alâ—xander for the reward of fading honor and brittle estate as they themselves have found By great promises of preferment the foreleaders of thâ—se traiterous Broods drew men to side with them in the preparation for the massacring warre that should have followed upon their blowing up of the Parliament House by gunpowder by which they thought to destroy the Parliament Religion Lawes Records the King and all of the bloud Royall and Protestant Lords at one blow No Age Nation or People yeelding an example of the like cruelty as was then declared by our State Lords spiriruall and temporall who affirm'd and See the Book appointed for the Thanksgiving on Nov 5 but if this last Impression be compared with the first you shall find the Archbishop has minc'd the woâ—â—s published to the world that the Religion of Papists is Rebellion their saith faction and their practise murdering of bodies and soules yet these Monsters of cruelty are now assisted by our Princes Nobles and Gentry to effect by the sword what they could not do by treason only our Princes Nobles and King Himselfe may it is possible escape with their own lives this way which had been lost in that hellish plot But let His Majesty beware and the rest that are not resolved to be Papists for these bloudy Iesuits Romes Priests and hells devills may and do kill any Kings that are Protestants their Religion allowes it yea if they be Kings that do but favouâ— Protestants why else did they murder Henry the third and Henry the fourth of France they bite with their teeth and cry peace but he that putteth not into their mouths they prepare warre Mica 3. 5. against him they draw the Princes to evill as they in Juda of which the Prophet complains Thy Princes are rebellious and companions of theeves They covet fields and take them by force they oppresse a man and his heritage Esay 1. 23. Mica 2. 2. But God sees all and he is judge of the Earth and of all Men and that God will enter into judgement with them that are Theeves and companions of Theeves and will defend his truth and his peoples right against all oppressors Esay 3. 14. for God is no respecter of persons he will do it against tne Ancients of the people and Princes thereof Hear ye O Priests and
men and armi s assaulted Objection 3 Thirdly it is Objected Prov 25. 5. from that place Daniel 3. 16 from the example of the three children and Daniel that if the King command any thing which in conscience we may not actually obey yet we are bound to yeeld passive obedience by submitting our selves to the Kings mercy but not make any resistance Answer For Answer to this objection because it carries some truth in it we must consider what kind of government we live under for there are divers kinds forms of government some Difference in the government 〈◊〉 Kingdoms people are bound to that which others are freed from according to the severall customes constitutions and laws of kingdoms some Kings are more absolute in power of command some lessâ— So some subjects are 〈◊〉 under their Kings some free subjects The Kings of those ancient Monarchies Chaldea Assyria Media Persia Kings of Chaldea and Assyria c. c. ruled over their people as Lords over Slaves had power over their persons and goods and had onely nature for their Law yet lawfull Kings which they usually violated to satisfie their wils The Kings of Israel and Judea were limited by the law of God the Kings of Israel and Judea rule of justice commanding them not to multiply houses to themselves nor cause the people to returne to Egypt c. they were to judge the people according to Gods Law not their own wils When he sitteth upon the Throne of the Kingdome he shall write him a Copy of this Law in a book and it shall be with him and he shall read therein all the dayes of his life that he Devt 17. v. 17 18 19. may learne to feare the Lord his God and keepe all the words of this Law and these Statutes to doe them Now other Kings and Kingdomes differ from both these governments as most Kingdomes at this day differ one from another Onely in this all Kingdomes have ever agreed All have chosen and made their King No King Deut. 17. 14. All Kings elected by the people ever made himselfe a Kingdome but the people made their King therefore the Kingdome is greater then the King It is true that Kings by force have usurped Kingdomes And the Jewes after they became tributary to the Romans had Kings set over them and their Customes Lawes and Religion changed but that was by unlawfull force but else all Kings were elected and chosen by the people some for life onely some for life and posterity for ever The ancient Romans chose their Kings and Emperours but afterward the Souldiers set up in the Empire whom they would as after it fell out with those great Monarchies But the people of those Monarchies had no Joseph in martyrdom of Maccab. 2 Mac. 7. right to resist their Kings but were bound by the Law of nature to obey them either to doe or suffer Thus the three children and Daniel submitted to the Edict of Nebucbadnezzar and so that grave Matron Solomona with her seven sonnes yeelded to the tyranny of Antiochus as Josepbus relates it The Kings of Israel and Judea had a kind of power over the persons and Kings of Israel what power they had goods of the people in necessary causes but no further although Samuel told the people to deterre them from their desire of a King that their King would take their sonnes and appoint them for himselfe and for his Chariots and to be his horse-men c. and that he would take the tenth of 1 Sam. 8. v. 11. 15 16. their seed and of their Vineyards and give to his officers and to his servants But saith he you shall cry out in that day because of the King which yee have chosen Now Samuel tels them this would be the manner of their King See vers 11. not that it was the justice of the King to doe so and therefore afterward when their King was established Samuel vindicateth his owne justice and integrity to all the people before the King that he had not taken an Oxe or 1 Sam. 12. 3. Asse or any thing from any of them nor defrauded or oppressed any or taken any bribes c. yet in this the people were not to resist their King Therefore Naboth made no resistance against Abab when he would take his Vineyard from him But right reason the guide of all actions and Gods Law the Kings rule which he might not transgresse forbid Kings to oppresse their people some thinke it cannot be justified in the ten Tribes that they cast off their King Rehoboam for his oppression but sure I am it was a just punishment from God upon him and may serve for a caveat to oppressing Kings and it was God that did it who putteth downe one and setteth up another therefore when Rehoboam had prepared an army of an hundred and Psal 75. 7. fourescore thousand chosen men to reduce the kingdome againe God forbiddeth the people to fight for this thing saith he is from me 1 King 12. 2â— 24. Severall governments of severall kingdomes Now other Kings are more limited by contracts conditions and Lawes of the Kingdomes which conditions and Lawes are maintained by a middle magistracy betweene the King and his people on the peoples behalfe as there was among the Lacedemonians an Epâ—ori against the power of their King The Athenians had their Demarchy against the Senate and the Romans their Tribune against the Roman Consuls And thus are Parliaments in England and divers other kingdomes Thus they were in France but in France now lost by the same meanes and in the same manner as they are losing at this day in Great Britaine envied by oppressing spirits and innovators as Prrliaments are the onely bar against unlimited prerogative the onely barre against unlimited Prerogative But yet this is Englands Priviledge above other Nations wherein both King and people are or may be more happy then other kingdomes and is our hereditory right which by Gods assistance we may still enjoy long and long to the glory of God and the good of unborne posteritics against all opposition of hell and earth to defend our just Lawes and true Religion except by our sinnes we so provoke God that he will eclipse his owne glory and give over a stupid people like France to betray and destroy their owne happinesse We know that Parliaments of England have ever beene the peace and preservation of our Kings maintainers of their honours persons and all just Parliament are the pâ—eservation of Kings and people rights The defenders of the people and their just liberties have ever compelled due obedience to Kings supported them in all necessities out of the peoples estates according to the necessity of the one and the ability of the other besides the certaine revenues confirmed upon the Crowne And are whilst they are sitting being called by the Kings authority his great and alone knowne counsell
perswade the King to demand them out Charging the five members a breach of all priviledges of Parliament of the House if those had beene delivered by the same right they might next day have accused as many more and so as many as they pleased which we know they intended where then had beene the priviledge of Parliament a precedent to Kings is no lesse then a Law is this but a jealousie Then they by what meanes I know not perswaded the King to come in person to the House with 400. Cavaliers desperate men armed with weapons of warre to take them by force or to destroy them had not God sent them away as he did Eliah when Ahab sought his life I am sure this was no jealousie when the Tower of London was committed to Lord Cottington afterward to Lunsford and others it was jealousie enough and when Captaine Legg and the Earle of Newcastle were authorized to keepe Hull both knowne Papists afterward when the King withdrew himselfe by their counsels to Windsor and the Queen sent beyond Sea with the kingdomes jewels to trafficke for men money and armes I am sure this proves more then jealousie When they drew the King by their counsels to Yorke when there was no cause of feare they deluded the people under the Kings name and procured a strong guard for his person so they wrought meanes to make the King afraid of his people and the people afraid of their King Seneca saith he that thinketh a King can be secure in the place where all are afraid of him abuseth himselfe Kings See Senec. in Cle'n l. 1. c. 19. saith he need not sortifie unaccessable places nor cut downe sides of Mountaines nor ensconce themselves with wals and towers clemency will secure a King in the open fields and that onely is his impregnable fortresse c. Thus when they had procured their guard pretended for defence it proved presently an army of offence to destroy the kingdome And yet they would perswade us there was nothing but needlesse jealousies any rationall man will say it was now time that the Parliament should provide for the kingdomes safety for they prepared no army till things were gone thus farre against them Then the Kings Standard was set up at Notingham warre professed which before was by words protestations and attestations under many of their false hands denyed Now they fell to sacke houses besiege Castles plunder abuse and destroy those that favoured not the popish faction from Notingham they marched to Shrewsbury where with Papists and Heathen-Welsh they made a mighty army which ever since hath over-spread the kingdome destroying men and beasts just as their confederacie have done in Ireland and yet these are all but jealousies But besides these we had jealousies apparent enough that this would be the issue by their preparations for 20. yeares past * See the Remenstrance of that Parliament Ann. Dom. 1628. lately printed Gen. 47. 14. all which shewed their intent was to set up Popery and to force or weary out Parliaments forcing them like Issachar to couch betweene two burdens And these ten or eight last yeares things have hasted to a period as a stone to its Center at the beginning of this Parliament we were almost brought to hold our lives by Patent of them as they held our Former proceedings clearly show an intent of innovation 2. Sam. 3. 27. livelihoods by Patents of the King from us and still we must beleeve their fair words and protestations but not beleeve our eyes nor their actions although we have proved their words protestations all false and all their actions as we feared and expected their words have been and are as deceitfull as the words of Joab to Abner that they may smite us under the fifth rib without suspition or resistance We must beleeve that those Irish Rebels that are in the army of Cavaliers and those that are to come mean to fight for the Protestant Religion here though they fight against it in Ireland Truly it is a wonder but that it is done by the hand of God for our punishment that ever a knowing people after so many experiences of their persidious breach of promises and insulting treacheries should be led as the people of England are to destroy themselves and betray the Gospel of Christ Was there ever any thing more manifest then their unfaithfulnesse if we had no other example then the example of Ireland what promises what protestations what mighty shewes of good was intended Promises broken therefore not to be be leeved to them and calling upon the Parliament for helpe that all the kingdome sounded with the noyse of their zeale but as provision was making ready they hindred it stayed the sending of helpe to them and at last openly opposed their assistance made warre upon us here and secretly assisted the Rebels with what they were able from England or other kingdomes that so the Rebels might be quickly able to assist them here Commission of Array is a direct breach of liberty to butcher us as they have done the Protestants there And now we our selves are forced and compelled most slavishly by the Commission of Array to breake our priviledges and freedome and fight against the Parliament to make our posterities slaves as well as our selves and yet we must beleeve we shall enjoy our liberties and the freedome of free subjects He that will beleeve such impossibilities and apparent untruths and not beleeve that they meane as some of them have sworne in my hearing that they will not leave a Protestant Round-head alive in England is more stupid then Harpast Seneca's foole who being strucken blind would not Vid Senec. E. pist 50. beleeve she could not see but said the house was darke Let no man imagine that those who are traytors to God will ever keepe any promise with godly men We know a perjured Papist if by his forswearing he further the Catholike cause shall be a canonized Saint Object 5 Objection fift They say although many great taxes and grievances lay upon the subjects before this Parliament we see his Majesty redressed all and confirmed severall Acts of grace to the great benefit of the Subject as is confessed by the Parliament in their first Remonstrance which his Majesty would never have done if he had intended either change in Religion or Priviledges of Parliament c. Answ Answer whatsoever the grievances were that have since this Parliament beene redressed or what Acts of grace his Majesty hath beene pleased to passe for the kingdomes benefit were as gratefully acknowledged as gratiously confirmed and those redresses and Acts cost the kingdome a million and a halfe as appeares by that Remonstrance which deserved all those Acts of grace and more especially it being but right and justice that the King should signe all such Bils as tend to his Majesties honour and the kingdomes safety But of all those Acts of grace that Act for the
else are but his instruments Now we are come to the cure it selfe God is he that cureth all misery Esa 41. 22. Why and how God will cure his peoples misery when they cry unto him and he onely can cure and heale Great Britaines misery Looke unto me and be saved all the ends of the earth for I am God there is none else Now it is necessary that we inquire into two things first why God will cure his people secondly how God will cure his people when they cry unto him To the first I answer no other reason can be given why God will cure his people when they are in misery but for his owne name sake it is certaine there is nothing in man that can merit the least good from God for when the best of Gods owne people have done all the best they can they fall short of duty and therefore are but unprofitable servants now he Iuke 17. 10. that is unprofitable and comes short of that which is duty cannot merit any thing God at the first chose himselfe a people of his free love out of the corrupt lump of Adams posterity and out of the idolatrous Nations to be a peculiar people to himselfe There can be no reason given why he did it but because it was his good pleasure he had a delight to love them there was nothing lovely in them When I passed by thee I saw Deut. 10. 15. Ezck. 16. 6. 8. thee in thy blend polluted and I said unto thee Live and I spread my skirt over thee c. Behold it was the time of love He saith further because I loved Dcut. 4. 37. thy fathers therefore I chose their seede after them the Lord hath avouched them to be his peculiar people that they should keepe his Commandements not because they did keepe his Commandements he did not chuse them because they were holy but because they should be holy nor doth God save or deliver them for their righteousnesse but for his owne name sake The Lord will not forsake his people for his great name sake as Samuel tels 1 Sam. 12. 22. the people because saith he it hath pleased God to make you his people There is a covenant betweene God and his people which he made with Abraham his servant and it is an everlasting Covenant in which he hath bound himselfe to be the God of Abrahams seede and that they shall be Gen. 17. 7. c. Psal 50. his people therefore when they cry unto him he will heare and will deliver them and heale their miseries that they may glorifie him The second Quere is how God doth cure his people when they cry unto him To this I answer God is unlimited all power is in his hands he can doe it at his pleasure he that created all things can create deliverance for his people But usually God doth cure his people by means 1. Inwardly 2. Outwardly First inwardly for God useth to humble his people by their afflictions for this cause God led his people forty yeares through the wildernesse to humble Dcut. 8. 2. 16. Exod. 32. 9. 2. Chro. 32. 26. them and to prove them for they were a stiffe-necked people so God brought wrath upon Hezekiah to humble him and by this meanes he was delivered and healed of wrath Manasseh that extreame wicked King 2 Chro. 33. 12. by afflictions was humbled greatly before the God of his fathers and was by that meanes healed of misery the reason is because God dwelleth Esa 57. 15. Psal 10. 17. Prov. 15. 33. 1 Sam. 2. 7 Job 2. 11. with them that are of humble spirits to revive them and to raise them up He heareth saith holy David the desire of the humble and wise experienced Salomon tels us humility goes before honour The Lord first bringeth Law and then he lifteth up God saveth the humble persons By humility God makes them sensible of the greatnesse of their sinne and Gods displeasure for sinne and so they come to cry unto God and complaine of themselves Woe unto us that wee have sinned When Job by Lam 5. 16. affliction was sensible of Gods displeasure for sinne he cried out I have sinned what shall I doe O thou preserver of men Why hast thou set me as a Job 7. 20. marke against thee so that I am a burden to my selfe Thus doth the Church in their misery He hath hedged mee about that I cannot get out he hath Lam. 3. 7. made my chaine heavy and againe Wherefore doth a living man complaine a Verse 39. Lam. 1. 8. 9. man is punished for his sinnes Jerusalem hath grievously offended therefore she is removed and they that honoured her despised her c. God sendeth afflictions upon his people to this end that they may be humbled and seeke him in their affliction they will seeke me early and in their affliction Hose 25. God will hide his face from them till they be humbled I will goe to my Jam. 4. 6. Psal 51. 9. place till they acknowledge their offences and seeke my face God first humbleth and then he giveth grace he will teach the meeke his way The humbled heart is cast downe despaires in it selfe and therefore Men of humble hearts seeke unto God seekes to God God gives that grace of faith to the humble the humbled soule is a beleeving soule it beleeves God to be able and all-sufficient to deliver and to heale any misery and so he is set aworke to seeke 2 Sam. 24. 10. God and to pray earnestly for mercy and pardon of sinnes and blot out mine iniquities c. This brought the Leper to Christ he beleeved Christ Psal 31. 9. was able to cure his leprosie though he doubted of his will and humbly seekes to him and kneeling downe said if thou wilt thou canst make Marke 1. 40. me cleane It set the Centurion to seeke cure of Christ for his servant Matth. 8. 8. And the woman that had the Issue of bloud twelve yeares when she had spent all shee had upon the Physitians and could get no lrelpe she comes confidently Matth. 26. 34. to Christ and therfore was healed thy faith hath made thee whole Thus the woman of Canaan came to Christ and cryed Lord have mercy upon me Matth. 15. 22. c. although Christ seemed to put her off she still cryed after him when he seemes to count her as a Dogge and tels her he was not sent to give the childrens bread unto Dogges she cries after him for all this and is contented with all she replies Truth Lord yet though I be indeed a Dog Verse 27. 28. give me the crummes that fall from the table that is but a Dogges portion but we know she had a childs reward Now from these preparations of the heart by the worke of God upon the heart ariseth cordiall sorrow for sinne and steadsast beliefe in God through Christ
the two radicall graces Faith and Repentance which are conditions upon which or qualifications to which God hath The Covenant and promises are to none but to them that beleeve and repent ingaged himselfe by covenant both to pardon sinne and to deliver from temporall misery It is true the ground and cause is onely Gods free love why he ingaged himselfe in a covenant to his people that he might magnifie his mercie through Christ in whom is our righteousnesse and our life but the covenant and promise extends no further then to Faith and Repentance Such as beleeve and such as repent only Acts 4. 12. have right to the promise not all that seeme to be Gods people for there are that call themselves Jewes and are not many professe themselves Revel 2. 9. to bee of the seed of Abrabam but have no right to what God hath promised the unbeleeving Jewes boasted of the priviledge of being Abrahams John 8. 39. 44. Matth. 3. 9. sonnes but they were the children of the Devill Now the covenant was not with the Jewes as they were lineally the sonnes of Abraham but as they were of the faith of Abraham nor to them alone as they were are or shall be of Abrahams faith but unto all Nations none excepted the Scripture saith the Apostle foreseeing that God would justific the Heathen through faith preached before the Gospel unto Abraham saying In thee shall all the Nations of the earth be blessed That is all of all Nations Gal. 3. 8. Rom. 4. 12. Gen. 17. 22. Gen. 25. 23. Mal. 1. 3. 2 King 22. 2. that walke in the steps and faith of Abraham for they and they onely are of the seed of Abraham Abraham had an Ismael that had no part in the promise Isaak had an Esau that was excluded from the promise and wicked Ammon had a good Josiah to his sonne And as the promise was to all Nations so the Gospel was appointed to all Matth. 28. 19. Marke 16. 15 Act 20. 24 Nations Goe and teach all nations baptizing c. the Gospel is called the Gospel of the grace of God because by the preaching of the Gospel faith and repentance is wrought and we are begotten to be the sons of Abraham through the 1 Cor. 4 15. Rom. 10. 17. Maith 16. 16 Act 10. 34 35 preaching of the Gospel So then he that beleeveth is baptized of every Nation shall be saved He that feareth God and worketh righteousne is accepted of God to beleeve and to be baptized is to beleeve and repent the water of baptisme is called the water of repentance We are baptized unto repentance and this is that which John Baptist was sent to preach and therefore he baptized faith and repentance Marke 1. 15. Maith 3. 2. 11. goe together wheresoever is true faith there is repentance and where both are not there neither they are both together in nature but faith is first in order because no man repenteth except he beleeve mercy is to be had Jer. 31 19. Heb. 11. 6. in God He that commeth to God must beleeve that God is and that he is a rewarder of them that diligently seeke him faith and repentance are the badges of Gods people he ownes them by it and without it no man can call God his God much lesse can any man expect deliverance or protection from God We have in our former discourse proved that there is no misery but what is from God for sin we will also prove that there is no denunciation of wrath or misery threatned for sin but it is with condition If you beleeve not ye shall be condemned if yee beleeve yee shall not perish if you repent not yee shall perish if ye repent Marke 16. 16. John 3. 18. Verse 15. Luke 13. 3. Acts 2. 38. Rom. 15. 8. 2 Cor. 1. 20. Rom. 4. 20. yee shall have remission of sinnes These and these onely have right in the covenant with God and may claime the promises of protection and deliverance and these without any presumption may be confident for God is true and faithfull in all his promises and is most honoured and best pleased when we beleeve with assured confidence if we performe the condition on our part God hath promised if we beleeve and repent to pardon our sinnes and to heale our misery if a wicked man will turne from all his sinnes and doe that which is lawfull and right he shall surely live and shall not die God Ezek. 18. 21. Rev. 21 3. himselfe will dwell with them and wipe away all teares Thus saith the Lord speake to the City of Judah if so be they will hearken and every one turne from his evill way I will repent of the evill I purposed to bring c. Jer. 26. 2 3. againe If a Nation against whom I have denounced turne from their snne Ier. 18 8. Ioel 2. 13. Ioel 3 4. Zach. 1. 3. A â— 3. 9. I will repent of the evill c. Promises of this kinde are very frequent through the whole booke of God Repent and be converted that your sinnes may be blotted out This is the onely and alone cure of Great Britaires misery God hath long looked that we should by faith looke unto him and by repentance make our peace with him but we have deferred and that hath increased our misery Ier. 25. 5. 2 King 17 13. Ier. 18. 11. Acts 17. 30. God Commands us to beleeve and to repent it is his glory and our owne good and the omission of this duty makes us miserable we have had many warnings from God the cloud of Gods wrath hath long hung over us before the storme came he hath sent his messengers rising early and sending them as he did to his people Israel because he had compassion on us and on our dwelling place but we like Israel have mocked his messengers our ministers and despised his Word in them we have mis-used his Prophets 2 Chro. 36. 16. and now his wrath is broke out upon us He hath severall times afflicted us with easier Iudgement sometimes by Former judgements have not wrought upon us therefore we might and may expect greater Pestilence and sometimes by great droughts and extraordinary raines by murraines and rotts and diseases on our heards and flockes but we would not lay any of these things to heart he hath bestowed great mercies and given great deliverances from the destroying plots of the bloody Papists but we regarded it not but have provoked him more and cherished them that would have destroyed us mingled with them learned their wayes and served their gods all mercies have beene abused all judgements have beene slighted all warnings despised and now God hath increased our misery as we have increased our sinnes Ezra 9. 6. Ier. 5. 6. Levit. 16. 18. We know it hath beene Gods usuall dealing with all Nations especially with his owne people when they increase their sinnes
the land Ashur keepes about the Sea shoare hoping well that he should partake of the liberty Neuters in the quarrells of God as well as they that fought for it if they could prevaile but will not stirre a foote from his place to helpe them But Meroz a City adjoyning considered the enemie was mighty and he could not goe to assist but with eminent danger they thought many of them must loose their lives in the battle and besides if they were not able to overcome they should fare the worse for their medling therefore Meroz resolves to sit still a Newter he would neither be with nor against none shall know his minde he can excuse himselfe well enough to his brethren if they prevaile if Iabin prevaile hee 'l finde the more favour but it seemes the cowardly basenesse of all these discouraged the worke insomuch that Barack doubted of his strength and would not goe Iudg. 4. 8. Iudg 5. 15. against Sisera except Deborah the Prophetesse would venture her selfe to goe with him and this caused great thoughts of heart among all the rest and much searchings what they were best to doe but God that needs no helpe of man holds up their courage and did his owne worke to the greater glory God needs no helpe of man yet he requires mans obedience of his power for it is all one with God to save with few as with many this was Asas confidence therefore when there came an Army against him of a thousand thousand he cryed to God Helpe us O Lord our God for we rest in thee and in thy Name we goe against this multitude the same Ionathan sayd to 2 Chro. 14. 11. his Armour bearer who beleeved it and was incouraged and with his eyes 1 Sam. 14. 6. 15 presently see it made good for they two alone put the whole Host of the Philistimes to flight and indeede God seldome delivers his servants by much strength of men but when great preparations have beene made he doth the worke by a few as he did by Gideons Army of three hundred yet God takes God takes notice who are forward in his cause and who not and accordingly rewards them Iudg. 5. 23. Num. 16. 3â— Meroz quite destroyed as Corah and his company The people are bound to assist the Parliament Iudg. 6. 35. Iudg. 7. 5. 3. Iudg. 7. 24. Iudg. 20. 11. 18. notice who is for him and who not and accordingly rewards them therefore he cursed Meroz with a bitter and irrevokeable curse because they came not out to the help of the Lord to shew their willingnesse to fight the Lords battels against the mighty it seemes their curse was much like that of Corah Dathan and Abiram when the earth opened her mouth and swallowed them up with their houses and all that appertained to them not leaving so much as one to tell who hurt them onely their fearefull example is left upon divine record for terrour to all Cowards and Newters in the cause of God as commendations of Zebulon and Nepthalâ— for incouragement of his people to all ages for hence take notice that when God stirres up a deliverer to a people the people are bound to assist them and to obey their commands in assembling themselves in their just defence against their enemies thus they did at Gideons command in greater number than needed by above nine and twenty thousand So when some of the Tribes of Benjamin had committed horrible wickednesse and the rest of that Tribe would not suffer them to be proceeded in justice against all the other Tribes gather together as one man before God to battle against Benjamin and when the warre was ended inquirie was made whether any were wanting that appeared not at the assembly and it was found that the men of Iabish Gilead were not there therefore Iudg 4. 8. 21. they all agreed to send twelve thousand men to destroy them of Iabish Gilead Great Britaine hath beene for their sinnes against God long afflicted under great oppressions and cruelty and at this day more then ever we all cryed under the weight of our burdens long agoe but not to God yet God hath stirred up deliverers to us and we that is a great number reject them English neuters neglect God and the means of deliverance and cherish them they should destroy and have disserted God therefore our misery is increased and we justly given up to sordid stupidity selfe-afflictors defenders of them that afflict and destroy us oppressing Monopolizers Patentees Papists and seditious robbers neglecting God and our deliverers appointed by him opposing the meanes of deliverance as if we were ambitious to leave our children and posterities in established slavery bond-slaves to mercilesse men for ever The sonnes of Anack that hinder our felicity and act our misery which we ought to destroy we cherish and defend O fearefull condition The emblem of ruine and procurter of their own destruction let Meroz and Iabish-Gilliad be their ensample as in action so in punishment and as Seneca saith Let Histories tell their infamy and register them to be hated to posterities â—â—â—ca in 〈◊〉 lib. 1. cap. 〈◊〉 as those who had better never been borne then to be born for a publick misery Most wretched cruell and detestable men not worthy to live and sure it is that insolent cruelties beget everlasting hatred and therefore bring continuall and gauling terrour in conscience which hastens an evill death and therefore an ancient said well that an old Tyrant is seldome seene their actions call for destruction and it hastneth as their blaspheâ—â—ie murther rapine treasons c. Char. wisd are increased to fill up the measure of their iniquitie and then he that cloathed himselfe with cursing cursing shall enter into his bowels like water and like Oylâ— Iâ— 109. 18. into his bones then the sword that the wicked have drawne to slay such as be of upright conversation shall enter into their owne heart and their bow shall be broken Psal 37. 14 15. 〈◊〉 wo things doe hinder deliverance â—â—e these places Eze 33. 11. Jer. 51. 13. Math. 23. 32. Gen. 15. 16. Two things doe hinder Britaines deliverance and a while continue our misery First the want of Repentance in Gods people the afflicted Secondly the filling up the measure of iniquitie of the wicked and impenitent the afflictors if Gods people would hasten to perfect the one as fast as the Cavaliers hasten to fill up the other Britaines deliverance would be speedy Although no man can know the minde of God and what he is about to doe nor what change he will shortly make in the world for his wayes are hidden and his footestepts be not knowne yet we can beleeve so much as he We cannot know when God will deliver us yet we know he will deliver us Acts 1. 7. reveales to us either by his Word or by his Workes of Providence we cannot know when he will